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Part 1: Journey of the Awakened Soul: A Guru Purnima Discourse Śrī Dīp Nārāyaṇa Bhagavān kī, Devapurīṣa Mahādeva kī, Hindu Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān kī, Satya Sanātana Dharma kī, Ādi Guru Bhagavān Śaṅkarācārya kī, Vedavyāsa Bhagavān kī, Mātā Pitā Gurudeva kī, Bhārata Mātā kī, Oṁ Namaḥ Śrī Prabhudīp Nārāyaṇam. Oṁ Namaḥ Śrī Prabhudīp Nārāyaṇam... Haṁsab Bhakta Prabhu Śaraṇa Parāyaṇam... Haṁsab Dāsa Prabhu Śaraṇa Parāyaṇam, Haṁsab Dāsa Prabhu Śaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhudīp Nārāyaṇam... Haṁsabhādaḥ Prabhuśaraṇa Parāyaṇam... Oṁ Namaḥ Śrī Prabhūdīp Nārāyaṇam... Śrī Gurudev kī, Dīp Nārāyaṇ Bhagavān kī, Hindū Dharm Samrāṭ Śrī Guru Svāmī Madhavānandjī Bhagavān kī, Rādhe Gurudev ke sabhī bhakta sajjana. Today’s night is that very night which awakens the sleeping soul. This soul, birth after birth, has taken immense sleep, has slumbered long. We all know there is nothing to say, yet still we, the saints seated on the stage, remind you again and again: the jīva has obtained such a precious opportunity through which it can become Śiva. Within this jīva, the memory impressions of many births are stored — what we call saṁskāra. Even animals experience happiness and sadness, and because of pleasure and pain, every living being feels fear. Be it a bird, an animal, or an aquatic creature, when fear arises, it searches for a place to hide. To save its life, the living being wanders; yet it is also capable of surrender. The jīva feels, “Now he will kill me,” and even if another being kills with cruelty, pain remains. But who is that being? That being is none other than whom we ourselves truly are. Yet Param Pitā Parātmā has placed our memory power behind such a wall, behind such a curtain, that we forgot what we once were. (I will now speak some in English, for the devotees around the world are waiting and hoping that Swāmījī will share something in English. I shall come to you very soon, do not worry.) So the jīva has arrived here, but in our subtle body, our consciousness is the root — the middle consciousness, and upon that consciousness rests the supreme consciousness. Yet we also remember that there is pain inside. Why do we go on pilgrimage? We go because at times we have committed such misdeeds; we become afraid. That is why we attempt to visit some holy place to be freed from those deeds. Veda Purāṇa, Veda Purāṇa meṁ gāte haiṅ, uccāroṁ meṁ yāda sat pīraṭ, Veda Purāṇa meṁ gāte haiṅ, yāda sat pīraṭ, Sat Gurudeva kī jai. This jīva is within us, within you — it is my jīva, it is your jīva — and this body of five elements that holds the jīva, we do not truly know. Hey, your cow is outside; sit down, you can attend to it later, son. It is a most amazing thing: among all of us, there is no one who is without fear, without grief, without pain. When the jīva is realized in the Ātmā, jise śāstra kāṭe na agni jalāwe, bujhāwe na pānī na mṛtyuṁ mitāye, śivo’haṁ śivo’haṁ, vahī ātmā, saccidānanda, meṁ hūṁ jise śāstra kāṭe na agni jalāwe, bujhāwe na pānī na mṛtyuṁ mitāye. That very Ātmā is hidden inside us in the guise of fear. And then where shall we go? That is why we set out on pilgrimage, we go to the temple of God. And what do we do as soon as we arrive? Later we offer praṇāms to the Lord. But earlier we used to say, “Bābājī, please remove my sorrows. Oh Bābājī, please do this for me, do not abandon me.” Ek do second bhī khālī yūṁ hī kege, Prabhu meṁ āpkī śaraṇ meṁ āyā hūṁ, mujhe kuch nahīṅ cāhiye, keval āpkā āśraya. Lekin āpko to māṅgtā reo, māṅgtā reo... bas. Kyun ki ye darad hai, bhai hai, ki humne kabhī na kabhī galtī kī hai, aur us galtī ke kāraṇ hameṁ dar hai. And this fear is rooted in our unwillingness to leave this body. We do not know where we will go, or where we will wander. Yet how many places have we been to, how many times have we taken care of ourselves? Where have you gone? But your sorrow has not been removed; your sins were not erased. It is wandering, it is wandering. Śiva Tattva, Viṣṇu Tattva, Brahmā Tattva, Guru Tattva. Among all of them, Guru is considered the greatest. Therefore it is said: Dhyāna Mūlaṁ Guru Mūrtiḥ, Pūjā Mūlaṁ Guru Padam, Mantra Mūlaṁ Guru Vākyam, Mokṣa Mūlaṁ Guru Kṛpā. Why is the Guru called Brahmā? Brahmā is the creator. The Guru instills curiosity in the student, and with that curiosity imparts knowledge. Through that knowledge, the student will attain that state where the door to Mokṣa is opened. Mokṣa will be given to him in Brahmaloka. Mahāprabhujī kī Karatā, Mahāprabhujī kī Karatā... We should attain such knowledge that we can reach the Supreme God in this very life. Next comes the Śiva Tattva. In the end, He is Śiva. He is the creator and the uncreator. The creator is not Brahmā who fashions the universe — He is Śiva. Puri Jī, Siddha Puri Jī, Siddha… Puri Jī is in power, he is finished, so you will leave him and go somewhere else — into the 84 (lakh yonis). So do not wish to go to heaven. Indra, the king of heaven, also had to flee from heaven many times. The divine powers would defeat him, and then somehow Indra got heaven back. But that heaven, it is kevalam not forever and eternal. That is why it is said: Prabhu, charaṇoṅ kī rāj denā, guru samaye charaṇoṅ rāj denā. Prabhu, gyānoṅ meṅ charaṇoṅ nahīṅ, maiṅ māṅgū bhog svarg kā, māṅgū bhog svarg kā, ichchhā nahīṅ dhan-dvāroṅ kī, Prabhu, ichchhā nahīṅ. Prabhujī, charaṇoṁ kī pad kamaloṁ kī rāj denā, Prabhujī, charaṇoṁ kī rāj dahanā, Gurū samāyā charaṇ Satgurudev kī. He is very happy, and he pours a lot of water on his head — that means he enjoys the water for an hour or two. And then, while going from the lake to the forest, he began pouring mud on his head. People said, “He is so crazy; he just took a bath and now he is covering his head with mud again.” One said to the other, “He is black, he is crazy.” The other replied, “No, no, he is bitten by mosquitoes, that is why he is flinging mud.” So they asked, “Why should we speak among ourselves? Let us ask the elephant himself. You also took a bath and came; why are you putting mud on your head?” He approaches the elephant and speaks to him. When he goes near, the elephant will give a fine reply, and it is remarkable. He asked the elephant, “Why are you putting mud on your head when you have just bathed?” The elephant said, “My body was a little dirty, impure; my body was not pure, so I bathed. But after bathing I am adding mud so that when a great saint comes out from here, his feet will be upon my head, and then my welfare will be accomplished.” So even animals know where good soil is and what power it holds. That is the nature of the Guru. And that is why today, all over the world, wherever there is a gurudwara, an āśrama, or a temple, those who understand Sanātana Dharma, those who understand the Guru, they worship their own Gurudev, they adore Him and receive blessings. Himālaya kī kandaroṁ meṁ tapasyā karne vāle yogī jana, vo tapasyā saṅkalp ke bād meṁ, vo apne guru ke pās jāte haiṁ. Bhagyaśālī vo hai ki is Gurupūrṇimā ke din vo apne gurudev kī śaraṇ jāte haiṁ. And it is also his fortune that even if rains fail, on the day of Guru Pūrṇimā he keeps a fast, performs righteous charity, and after worshiping the Guru, offers two or three garlands and remembers the Guru. The unfortunate thing is that Guru Pūrṇimā has arrived, but he does not know it is Guru Pūrṇimā; he is unfortunate. That is why the one who is Guru-mukhī — the one who has taken initiation from the Guru — all his sins are washed away. Yet after that, do not assume, “Today we have arrived on Guru Pūrṇimā, my sins are washed away, now I have become Brahmā.” No. As long as the jīva remains in the body, karma will continue to occur, and we will continue to be bound by karma. But our responsibility remains: if we practice sādhanā, mantra, dhyāna, puṇya, and protect living beings, that can become our salvation. Nahīṅ to, vo jīva jo chaurāsī lākh jīva yonī ko bhogta bhogta, dukh dekhta dekhta, Bhagavān ne param kṛpā karke manuṣya kā jīvan diyā hai, to manuṣya chāhe puruṣ ho yā mahilā ek hī hai. Ye to jo śarīra kā jo farak hai, anatomy jo kehte hai, vo alag hai, lekin mānav hai ham sabhī. And other living beings also need our protection, and it is our duty to shelter them. Our Sanātana Dharma, our Indian land — on this sacred soil there are so many temples, so many pilgrimage sites, so many abodes of gods and goddesses, so many places sanctified by great souls. Mahāprabhujī kī Karatā, Mahāprabhujī kī Karatā... Sandho, Bhārat baras bhoomi jān, Satguru darśan hoi, ātmā gyān yatei mile, aur doosra deśh nahīṅ koī. Ṛṣi muni śhab śhānt jan, arre Ṛṣi muni śhab śhānt, tapasyā kar re haiṅ kare, Bhārat kī āśh he Prabhu, agar mujhe vapas chaurāsī meṅ ānā paḍe, to mujhe manuṣhya kā jīvan mile. And may my birth be in India, may my birth be in India — Bhāratmātā kī jai. This is Bhāratmātā. So the sages, seers, and peaceful beings hold Bhārat as their hope, for without Bhārat, the realization of Ātmā as Brahmā does not come. We have to reach that Brahmaprakāśa. It is said that after crossing fourteen worlds, twenty-one brahmāṇḍas, all the sages and ṛṣis can arrive there. Ṛṣi Munī Śab Śānt Jan Kare Bhārat Kī Āś, Bhārat Bin Milta Nai Ātam Brahm Prakāś. Our culture, our Deva-culture, can lead us to the light of Brahmā. But in this time, in this Kaliyuga, that animalistic power has crept into our country. How is that animal power? Now it is difficult to remove it. I have been thinking for four or five days: the land on which I purchased this plot was absolutely pure. There were four of us, and there was Draup, but within five or six years, one of those six women, Muthu, entered the house. He kevalam kiśanon ko to devyā kar diya, ye to karuṇ koi ait mare yate o koi bīc meṅ hang āyī giyo to wo jaisā wo ye ek bāgīcā amarā hai, isme kabse kam 2.5-3 lākh rupaye amarā calā gayā, unam bīc kāḍ kāḍ... Karne lekin, wo toh phacho uk jaye. Are, utu khodiyo khod ke mithi ko lekar ke baar phak diya toh bhi, wo toh mahe re mahe. So the same animal nature, the same animal culture — since the Vedharmīs and people of other countries came and spread this kind of Veda-adharma in our India, they are the Śiyas. The cause is that a side culture has emerged — but now the time has come that we must give our children, the youth, an education rooted in India’s saṁskṛti, in the Deva-culture. That is why I always say, in every discourse I say: Ke Thara Tabra Ne, Papa Ne Mami Mat Kevaad Bhai Purījī, Purījī karū kain, thā to ati ne huniyon, ati ne kāḍiyo, kyun ge thāre khetme siyo vegiyo hāṁ, to siyo kāḍiyo bhāī, abhe beṭā beṭā jiyū jiyū kyā, ne usko nikalānā paḍegā. You must pull out those weeds from your field, dear one, otherwise what will become of the coming generations? It has to be uprooted. Part 2: The Radiance of Guru Pūrṇimā: Awakening to the Eternal Light In the same way, the culture of the animal has spoiled our Indian culture and is trying to destroy it. We have become so foolish, so darkened, that we say, “No, no, we will speak English, we will study English.” Thara Chora Tabar Kete Padeke, English Medium, English Medium — that is your mother, Chakarama Puriya Rai Thara Chora, or Chori. Our Indian culture teaches us to learn English well — there is no difference in learning a language, no loss — but our own language, our culture, our traditions, we should not abandon. That is why it is said: Ṛṣi Munī Śab Śānt Jan Kare Bhārat Kī Ās, Bhārat Bin Milta Nai, Ātmā Brahm Prakāś, Śrī Pūjī Bhagavān, Dīp Nārāyaṇ, Dīna Brahm Upadeś, Mādhvānandajī Ānandbhaya, Aur Pāyā Bhārat Deś, Bhārat Mātā Kī. So, you too have been born in India. Why do we not protect our Indian culture? Through this Guru Pūrṇimā, we receive that message. We must become Gurumukhī. The one who is manmukhī — a slave to the mind — remains sad and returns to the cycle of eighty-four lakh births. But one who has become Gurumukhī, who has come to the abode of Gurudev, will at some point reach Brahmaloka and be happy. But the one whom you believe to be your Guru should indeed be a true Guru. And what is said in the Mahābhārata? “Drink water. Drink water.” So, the Guru should also act knowingly. That Guru should be one who belongs to the tradition from the very beginning, from the creation of the universe, from the time when our tradition is connected. If you take a Guru from that same tradition, then you can move forward. That is why Guru Pūrṇimā gives us education, and the greatest of all festivals is Guru Pūrṇimā. The mantra says: Pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate, pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. Mahāprabhujī has a temple. On that day one should go there, and with devotion and bhajan, make one’s life auspicious. Dear ones, you are all fortunate, we are all fortunate, that today we are seated in the holy dust of the feet of our worshipful Gurudev, the Emperor of Hindu Dharma, Śrī Svāmī Mādhavānanda Purī Jī Mahārāj. Bābajī is here, Bābajī is with us, Bābajī was with us. Earlier, now he is inside us. Gurudev resides within each of our blood vessels. So what is there to worry about? I am with you. My hut is in my breath — the divine abode dwells in the breath. Therefore, do not take sleep on the day of satsaṅg. We claim we are awake, yet you say, “I have to sleep in my room, I have to do this and that.” Nindrā us ghar jāiye jis ghar hari bhakti nahīṁ hoī — sleep goes to that house where there is no devotion to Hari. Who is it that cannot sleep? Either a yogī or a rogī (a sick person). A patient at night cries, “O God, the doctor has called me; I cannot sleep; let me go to Harām at night.” Even he loses sleep. And the yogī too does not sleep, for when his eyelids lower, Bhagavān may come and stand before him. But you have neither seen nor recognized this, because you have not closed your eyes. On the banks of Chitrakūṭ, Tulsīdās, the great devotee, applied sandalwood tilak. He sat with closed eyes, continuously chanting “Rām Rām,” and Lord Rāma himself came and applied sandalwood tilak on him, then departed. When Lord Hanumān arrives, he will surely inquire... Guru Pūrṇimā is one of the highest, holiest, best, and most liberating of occasions — therefore we call it Guru Pūrṇimā. Now, consider the three principles: Śiva, Brahmā, and Viṣṇu. In reality, Śiva is the creator. He is Svayaṃbhū, the self-existent one, Sarjan Harā — the one who generates. He has created all this out of his own energy. He appears as Śiva and acts as Brahmā. Brahmā means after creating the jīvas. The jīvas emerge from the exhalation, the exhalation of Śiva’s energy. That is why it is said, “one in all and all in one.” All of us come from that one Śiva energy, and that one dwells in each and every being. Therefore it is declared: eko’haṁ bahu syām — “I am one, I shall become many.” So as oneness, he exhales. This is also according to the principle of yoga: the three stages of prāṇāyāma — recaka (exhalation), pūraka (inhalation), and kumbhaka (retention). Recaka means exhaling the breath, the energy. This energy is Śiva, who by his own wish desired, “I would like to multiply myself. I am one, and I will become all.” This gave rise to what is called Spūrṇa, the vibration in the entire universe, and that is the Nāda Rūpa Parabrahma. The Vedas say, “Nāda Rūpa Parabrahma” — the Supreme Brahman is of the form of sound. If you wish to see the Brahman, then try to listen to that resonance, the resonance of Om — A-kāra, U-kāra, Ma-kāra. From that sound, Śiva expressed, “Eko’haṁ bahu syām.” This began with spūrṇa as a sound, and through that sound emerged the tattvas: ākāśa tattva, vāyu tattva, agni tattva. By means of the fire element, darkness became light, illumination. The light we see — whether from the sun, the moon, the stars, or the light of electricity or a lamp we kindle — that is Śiva’s energy, Śiva’s light, and that light is present in every entity as life. It is the Jīvan Jyoti, the light of life in our body, in our heart. When life departs, that light departs. When life leaves the body, people ask, “Where are you, son? Where is your father?” The answer comes: I have reached very far away now, my child. My part, my light, is still within you, but the jīva that I am has gone far. It is like bathing in a flowing river. You can bathe in that river only once with the same water. When the river flows, you stand in it, dip, and come out; then that water moves ten meters away. When you dip again, it is new water. Similarly, the jīva, having come forth, receives its next place according to its karma — either it attains mokṣa and goes to heaven or Brahmaloka, or it goes back to hell. Children will cry, “Papa, Papa, you are getting up! Go, go, go fast!” Yet they will not allow you to catch hold. But Bābājī gave a beautiful example in the video you saw today. He said: there is a small well with only ten to twenty buckets of water, and there is a large tank holding two or three tractor-loads of water. That tank, sooner or later, will be emptied. But in the well, the water keeps coming; you can draw as much as you like, and it replenishes endlessly, because its source is a vast underground lake or ocean. Similarly, the breath upon our breath — our constant life energy — comes from that infinite source, that Śiva consciousness, that awareness, which gives us light. So on this day, as we gather for Guru Pūrṇimā, we are connected to that very principle. This tattva is Guru Pūrṇimā. “Gu” means darkness, and “ru” means light. Thus, we constantly cultivate the light in our consciousness, in our body, in our heart, and we behold that eternal light called Śiva. And Śivajī is Prakāśa, effulgence. The light of Mahāprabhujī, our Gurudev, the Emperor of Hindu Saddharma, Sadguru Śrī Svāmī Mādhavānanda Purī Jī — his light is infinite. That is why it is said: “The ocean of light is the bhajan of Mahāprabhujī; the ocean of light is the source of nectar. Śrī Dīp Nārāyaṇ is the great giver.” Voh amṛt ke sāgar hai — he is the ocean of nectar. From that nectar, what can we receive? Something endless that will lead us to immortality. Guru Pūrṇimā is that day when from all the Himalayan caves, all the Siddhas and Ṛṣis, all yogīs and sādhakas, come to their Gurudev. Lucky are they, fortunate are they, who can come to their Gurudev. And equally lucky are those who, though unable to be at the Guru’s feet physically, think of him day and night, around the clock, repeat his mantra, remember him, and see him within. Unlucky, unfortunate, is the one who has forgotten Guru Pūrṇimā; he does not remember, he does not even remember the name of his or her Gurudev. So, lucky are you, lucky are we, that we celebrate here, we remember our Gurudev, and we sing the bhajans of our Gurujī. My dear ones, all here and elsewhere, in other parts of the world who are listening through the webcast, I wish you a happy, healthy, harmonious, peaceful, and very spiritual Guru Pūrṇimā. Good luck, and see you very soon. Congratulations for Guru Pūrṇimā. In the name of Śrī Dīpa Nārāyaṇa Bhagavān, the God of gods, the Lord of the Gods Mahādeva, and Sadgurudeva Śrī Svāmī Mādhvānandajī, the divine form of Śiva, Śrī Alakh Purījī Mahārāja — Om, everyone, fold your hands and repeat after me. I will say first, then you repeat: Oṁ Nāhaṁ Karatā Prabhudīp Karatā Mahāprabhudīp Karatā He Kevalaṁ Oṁ Śāntiḥ Śāntiḥ... Rābhavatu. Bless you in the name of Śrī Alakh Purījī, Siddha Pīṭha Paramparā. All dear bhaktas, sisters and brothers around the whole world, wherever you are, bless you. Oṁ Śāntiḥ Śāntiḥ. And now we will listen to beautiful bhajans. We will continue, for there are still a few hours until morning. In the morning we will have pūjā, and you will also have your pūjās. So now is the time for what they call fakīrī — the inner spiritual absorption.